The English Church in the Eighteenth Century. John Henry Overton

conclusion. He writes, indeed, as an easy, well-bred man of the world, and was no doubt perfectly sincere in his constantly repeated disavowal of any wish to disturb the existing state of things. But his reason obviously is that 'the game would not be worth the candle.' No one can fail to perceive a contemptuous irony in many passages in which Shaftesbury affirms his orthodoxy, or when he touches upon the persecution of the early Christians, or upon the mysteries of Christianity, or upon the sacred duty of complying with the established religion with unreasoning faith, or upon his presumed scepticism, or upon the nature of the Christian miracles, or upon the character of our Blessed Saviour, or upon the representation of God in the Old Testament, or upon the supposed omission of the virtue of friendship in the Christian system of ethics.

It is needless to quote the passages in which Shaftesbury, like the other Deists, abuses the Jews; neither is it necessary to dwell upon his strange argument that ridicule is the best test of truth. In this, as in other parts of his writings, it is often difficult to see when he is writing seriously, when ironically. Perhaps he has himself furnished us with the means of solving the difficulty. 'If,' he writes, 'men are forbidden to speak their minds seriously on certain subjects, they will do it ironically. If they are forbidden to speak at all upon such subjects, or if they find it really dangerous to do so, they will then redouble their disguise, involve themselves in mysteriousness, and talk so as hardly to be understood or at least not plainly interpreted by those who are disposed to do them a mischief.'[153] The general tendency, however, of his writings is pretty clear, and is in harmony with the Deistical theory that God's revelation of Himself in Nature is certain, clear, and sufficient for all practical purposes, while any other revelation is uncertain, obscure, and unnecessary. But he holds that it would be unmannerly and disadvantageous to the interests of the community to act upon this doctrine in practical life. 'Better take things as they are. Laugh in your sleeve, if you will, at the follies which priestcraft has imposed upon mankind; but do not show your bad taste and bad humour by striving to battle against the stream of popular opinion. When you are at Rome, do as Rome does. The question "What is truth?" is a highly inconvenient one. If you must ask it, ask it to yourself.'

      It must be confessed that such low views of religion and morality are strangely at variance with the exalted notions of the disinterestedness of virtue which form the staple of one of Shaftesbury's most important treatises. To reconcile the discrepancy seems impossible. Only let us take care that while we emphatically repudiate the immoral compromise between truth and expediency which Shaftesbury recommends, we do not lose sight of the real service which he has rendered to religion as well as philosophy by showing the excellency of virtue in itself without regard to the rewards and punishments which are attached to its pursuit or neglect.

The year before 'The Characteristics' appeared as a single work (1713), a small treatise was published anonymously which was at first assigned to the author of 'Christianity not Mysterious,' and which almost rivalled that notorious work in the attention which it excited, out of all proportion to its intrinsic merits. It was entitled 'A Discourse of Freethinking, occasioned by the Rise and Growth of a Sect called Freethinkers,' and was presently owned as the work of Anthony Collins, an author who had previously entered into the lists of controversy in connection with the disputes of Sacheverell, Dodwell, and Clarke. 'The Discourse of Freethinking' was in itself a slight performance. Its general scope was to show that every man has a right to think freely on all religious as well as other subjects, and that the exercise of this right is the sole remedy for the evil of superstition. The necessity of freethinking is shown by the endless variety of opinions which priests hold about all religious questions. Then the various objections to Freethinking are considered, and the treatise ends with a list and description of wise and virtuous Freethinkers—nineteen in number—from Socrates to Tillotson.

      In estimating the merits of this little book, and in accounting for the excitement which it produced, we must not forget that what may now appear to us truisms were 170 years ago new truths, even if they were recognised as truths at all. At the beginning of the eighteenth century it was not an unnecessary task to vindicate the right of every man to think freely; and if Collins had performed the work which he had taken in hand fully and fairly he might have done good service. But while professedly advocating the duty of thinking freely, he showed so obvious a bias in favour of thinking in a particular direction, and wrested facts and quoted authorities in so one-sided a manner, that he laid himself open to the just strictures of many who valued and practised equally with himself the right of freethinking. Some of the most famous men of the day at once entered into the lists against him, amongst whom were Hoadly,[154] Swift, Whiston, Berkeley, and above all Bentley. The latter, under the title of 'Phileleutherus Lipsiensis,' wrote in the character of a German Lutheran to his English friend, Dr. Francis Hare, 'Remarks on a Discourse on Freethinking.' Regarded as a piece of intellectual gladiatorship the Remarks are justly entitled to the fame they have achieved. The great critic exposed unmercifully and unanswerably Collins's slips in scholarship, ridiculed his style, made merry over the rising and growing sect which professed its competency to think de quolibet ente, protested indignantly against putting the Talapoins of Siam on a level with the whole clergy of England, 'the light and glory of Christianity,' and denied the right of the title of Freethinkers to men who brought scandal on so good a word.

Bentley hit several blots, not only in Collins, but in others of the 'rising and growing sect.' The argument, e.g., drawn from the variety of readings in the New Testament, is not only demolished but adroitly used to place his adversary on the horns of a dilemma. Nothing again, can be neater than his answer to various objections by showing that those objections had been brought to light by Christians themselves. And yet the general impression, when one has read Collins and Bentley carefully, is that there is a real element of truth in the former to which the latter has not done justice; that Bentley presses Collins's arguments beyond their logical conclusion; that Collins is not what Bentley would have him to be—a mere Materialist—an Atheist in disguise; that Bentley's insinuation, that looseness of living is the cause of his looseness of belief, is ungenerous, and requires proof which Bentley has not given: that the bitter abuse which he heaps upon his adversary as 'a wretched gleaner of weeds,' 'a pert teacher of his betters,' 'an unsociable animal,' 'an obstinate and intractable wretch,' and much more to the same effect, is unworthy of a Christian clergyman, and calculated to damage rather than do service to the cause which he has at heart.

      Collins himself was not put to silence. Besides other writings of minor importance, he published in 1724 the most weighty of all his works, a 'Discourse on the Grounds and Reasons of the Christian Religion.' The object of this book is to show that Christianity is entirely founded on the fulfilment of the Old Testament prophecies, and then to prove that these prophecies were fulfilled not in a literal, but only in a typical or secondary sense. Novelty, he argues, is a weighty reproach against any religious institution; the truth of Christianity must depend upon the old dispensation; it is founded on Judaism. Jesus makes claim to obedience only so far as He is the Messias of the Old Testament; the fundamental article of Christianity is that Jesus of Nazareth is the Jewish Messiah, and this can only be known out of the Old Testament. In fact, the Old Testament is the only canon of Christians; for the New Testament is not a law book for the ruling of the Church. The Apostles rest their proof of Christianity only on the Old Testament. If this proof is valid, Christianity is strong and built upon its true grounds; if weak, Christianity is false. For no miracles, no authority of the New Testament can prove its truth; miracles can only be a proof so far as they are comprehended in and exactly consonant with the prophecies concerning the Messias. It is only in this sense that Jesus appeals to His miracles. Christianity, in a word, is simply the allegorical sense of the Old Testament, and therefore may be rightly called 'Mystical Judaism.'

As all this bore the appearance of explaining away Christianity altogether, or at least of making it rest upon the most shadowy and unsubstantial grounds, there is no wonder that it called forth a vehement opposition: no less than thirty-five answerers appeared within two years of its publication, among whom are found the great names of T. Sherlock, Zachary Pearce, S. Clarke, and Dr. Chandler. The latter wrote the most solid and profound, if not the most brilliant work which the Deistical controversy had yet called